English
In the practice of the six yogas, one attains the two bodies through the training of body, speech, and mind. The instruction of appearance merging is identified, and at this time, one ceases all virtuous actions and severs all outer, inner, and secret activities. By gazing at the lamp, one grasps self-appearance. The instruction of self-arisen wisdom is identified; by abiding in such a state of non-action, outer appearances are sealed off, and awareness manifests like a thread, nearing the state of self-arisen wisdom. The instruction of appearance subjugation is identified; seeing the continuous appearance like a thread as connected, one need not grasp at it, nor need the view of the common vehicle, for that which is without meditation is itself the Dharmakaya. The instruction of sealing off samsara and nirvana is identified; in this way, the appearance of awareness is enhanced and reaches its peak, and by mastering the three skills of one's own experience and view, all appearances transform into the realm of the body. The instruction of self-liberation of appearance is identified; there is no separation between the eye, the sky, and awareness, and there is no activity or distraction of these three, which is the place of the great bliss of Dharmata. The three instructions of the union of three wisdoms are: the yogi dwells alone without companions, and awareness abides in stillness, the body is seen as transparent, one gains control over the five elements, and the three skills of being free from the concept of food and clothing arise in the body. The instruction of essence transparency is identified; however appearances may appear, if one directly knows awareness as the companion of wisdom, then by simply abiding in that, it is called the "I" of essence transparency and complete oneness. The instruction of the six aggregates being relaxed is identified; if that awareness continuously abides, then there is nothing else to do. This is the nature of myself that is shown; in this way, the great appearance of sentient beings is truly abiding, and appearance is not possible without the instruction of the lama. The secret is for the Shravakas and so on. May the mantra protect the fortunate ones with its own wisdom. The substance, the vajra thread, is itself, and there is nothing other than that. This is done by making the above into ten points and explaining them. Regarding the absence of letters and so on, it has already been explained in the section on titles. Afterwards, before this tantra, there will be sound transformation.
Chinese
经续教法之后宣说。绪论分共同和不共同。章节是确定并阐述经文的意义。第一是阐述此经本身的初始章节。《莲花开启》中阐述了第一章节的莲花开启。྅ཐྱ་ཏྱ྅྅ཿ྅྅྅ 现在按照莲花开启的方式来解释第二章节的词义，其中要理解为七个概括的意义。第一个意义是从意旨出发，受到激励而请问，从而显现出来，其中阐述请问的自性是：之后宣说了第一章节。之后经续的导师第六位金刚持，对于觉性、一切法的自性，没有任何阻碍而显明的意旨，是不通过分别念，平等地安住于无二之中。除此之外，从那时起，自身化现的显现之主，心中想到阐述此事的本身，进入意旨，心生疑惑，觉得那是什么样的意义呢？因此这样请问，是对导师说的。阐述原因是因为，在称呼导师时，一定称呼“奇哉”，觉性是通达意义的，之前从清净的鲁古血脉之身中产生的导师金刚萨埵。又是强调的语气，觉性本身本来就存在于原始清净之中。现在理解了它的意义，从而真实圆满，轮回和涅槃的一切，轮回的分别念已经清净，显现自然增长广大，觉性是根本执持和胜观的意旨，这两者不分离的伟大安住，身语的关键如何做，请为我宣说。这样向导师请问。通过三个回答来阐述，其中阐述觉性智慧的真实状态是：那些话刚问完，之后从事物本性的安住方式中，觉性的游舞尚未显现为显现方式的眷属，对于这没有颠倒的教诲，要用耳根来发挥。发挥的方式是，称呼“奇哉”之后，虽然显现的相续没有实体，但对于像显现一样出现的眷属们，听着！这样集中注意力并激励，我将要讲述事物本性的遮蔽，外在的粗细微尘，以及内在的烦恼。
English
The tantra was taught after that. The introduction is both common and uncommon. The chapter is to determine and explain the meaning of the text. The first is to explain the initial chapter of this text itself. In "Opening the Lotus," the opening of the lotus of the first chapter is explained. ྅ཐྱ་ཏྱ྅྅ཿ྅྅྅ Now, according to the way of opening the lotus, the meaning of the words of the second chapter is explained, in which it should be understood as seven summarized meanings. The first meaning is from the intention, being encouraged to ask, thereby manifesting, in which the nature of asking is explained: Then the first chapter was spoken. Then the sixth teacher of the tantra, Vajradhara, whose intention is clear without any obstruction of the nature of awareness and all dharmas, is to abide equally in non-duality without conceptualization. Apart from that, from that time on, the lord of manifestation who emanated himself, thought in his heart to explain this matter itself, entered into the intention, and was doubtful, wondering what kind of meaning that was? Therefore, he asked in this way, which was addressed to the teacher. The reason for explaining is that when addressing the teacher, one must call out "Kye ma," awareness is the one who understands the meaning, and the teacher Vajrasattva who arose earlier from the pure Lugu lineage body. Again, it is an emphatic tone, awareness itself originally exists in primordial purity. Now that its meaning has been understood, it is truly complete, all of samsara and nirvana, the conceptualization of samsara has been purified, the manifestation naturally increases and expands, awareness is the fundamental holding and the intention of insight, the great abiding that is inseparable from these two, how to do the key points of body and speech, please tell me. Thus he asked the teacher. It is explained through three answers, in which the true state of the wisdom of awareness is explained: As soon as those words were asked, then from the way of abiding of the nature of things, the retinue of the play of awareness that has not yet manifested as a way of manifestation, for this undeceiving teaching, use the ear faculty to exert. The way to exert is, after calling out "Kye ma," although the continuum of manifestation has no substance, listen to the retinue who appear like manifestation! In this way, focus your attention and encourage, I am going to talk about the obscurations of the nature of things, the external coarse and fine dust, and the internal afflictions.
Chinese
以秘密词语的自在力，以无过失的方面观察金刚续，未遮蔽的显现法性，所有教义的精华都向您展示。极其身语意迷惑的显现不要散乱，仔细听闻，消除听闻的过失后，根本大密意的数量是指，所有根本汇集的密意，心性安住于本然，是他人难以衡量的法相，即山王安住，海王安住，觉性安住，显现凝视安住，这四者将确定法性的意义。指示自性之伟大，此非知识对象，而是实践对象，结合起来。首先，清净的上师，弟子具有信心，祈请教诲，然后，该弟子从轮回中厌离，对自己的上师行三轮清净之行。那也被称为种姓之子。然后，必须放下世间俗务进行修行。也就是第一品中，放下内外事务，显现将被广大覆盖。这一品中也说，要远离内外事务。然后，放下世间的享乐，观察精华之义。第六品中说，不要执着于外在的享乐。然后，为了远离解脱之地的障碍，去往自己的地方，去往没有地方障碍的寺庙。切断内外联系是，从这里，超越大城市，住在森林深处的大寺庙里。像那样的寺庙，在没有地方障碍的地方，放弃朋友，独自一人修行，也是第六品中，离开村庄。第一品中，独自一人悠闲地坐着，三种力量将从身体中产生。然后，首先展示身语的行为是，第三品中，奇哉，身之显现不间断，语之游舞随意显现，心之分别念种种。第一品中也说，一切显现是我的身的幻觉，一切声响是我的语的幻觉，一切是四大元素的心的幻觉。然后，安住于本然是，第三品中，心的作为什么也没有。
English
By the power of secret words, observing the Vajra Tantra with an impeccable perspective, the essence of all teachings, which is the unobstructed nature of appearance, is revealed to you. Listen attentively without being distracted by the extremely deluded appearances of body, speech, and mind. Having eliminated the faults of listening, the number of the great fundamental intentions refers to the intention that gathers all roots, which is the great settling of mind itself into its natural state. The aspects of the Dharma that are difficult for others to fathom are: Mountain King Abiding, Ocean King Abiding, Awareness Abiding, and Appearance Gazing Abiding. These four will ascertain the meaning of the nature of reality. Indicating the greatness of self-nature: This is not an object of knowledge but an object of practice, to be combined. First, a pure lama is approached by a disciple with faith, who requests instruction. Then, that disciple, having turned his mind away from samsara, should purify the three spheres for his lama. That one is also called a son of the lineage. Then, one must abandon worldly activities and practice. That is, in the first chapter, abandoning outer and inner activities, appearances will be covered by vastness. In this chapter also, it says to be separated from outer and inner activities. Then, abandoning the enjoyments of this world and looking at the meaning of the essence, the sixth chapter says not to be attached to outer enjoyments. Then, in order to be separated from the conditions of the place of liberation, go to a monastery in a place that is not harmed by local conditions. Cutting off outer and inner connections means, from here, passing beyond the great city, dwell in a great monastery in the depths of the forest. Such a monastery, in a place where there are no local obstacles, abandoning friends and practicing alone, is also in the sixth chapter, leaving the village. In the first chapter, sitting leisurely alone, three forces will arise from the body. Then, first, showing the conduct of body and speech, in the third chapter: "Alas, the appearance of the body is uninterrupted, the play of speech manifests in any way, the thoughts of the mind are various." The first chapter also says, "All appearances are illusions of my body, all sounds are illusions of my speech, all are illusions of the mind of the four elements." Then, settling into the natural state is, in the third chapter, "There is no activity of the mind whatsoever."
Chinese
第六个是舍弃表述和词语文字的集合，如是说。第一个是：我快乐且不收敛。然后是身语的关键：身体不偏离三种坐姿，语言断绝说话，心不离自己的本性而显示，即安住于自己坐姿的如是性。第五个是说一切言说自然消失。这本身就表明，如果不离开那伟大的行持。然后，本体无漏的智慧在哪个门显现，以及依靠哪个对境而修持呢？这本身就说：从眼角本身产生界。对境是：眼睛观察虚空的三界。而且，应当从虚空的自性中了解。从深不可测的大海中，观看无没的胜幢顶端。意义的自性显现：无生现量佛，见到无境清净的显现。从三者来说，这样修持后，体验增长的显现是：明觉之身显现为如意宝串之身。这样显示。这样显现自然增长后，明觉达到顶点是：所缘的对境是完全清净的。不超出那个，法性无法修证。这样显示。然后，在法性穷尽的显现中自然解脱是：有相的法性是超越言说的，心的差别也是超越言说的。这样最终圆满后，在无生中获得自在，以及在进入中获得自在是：因此化现大幻化身到十方。这样，如果将心髓的意义与文句结合起来，那么这也是有缘分修持者所看的口诀。也就是说，有缘分的人精勤地反复观看心髓的意义，具有信心的种姓是适合作为自性大圆满的法器，与此相关联，称呼为儿子，是从心中产生的。因此，必须放下外内的事业而修持。外在的事业要远离工作和农业，内在的事业要远离言说。秘密要远离执持心等。放弃享乐而依止寂静处是：大城市是人
English
Sixth, it says to abandon the collection of symbols, terms, and letters. The first one says: "I am happy and unconfined." Then, the key points of body and speech are: the body does not deviate from the three postures, speech is cut off from speaking, and the mind is shown not to be separated from its own suchness, that is, to abide in the suchness of one's own posture. The fifth one says that all expressions naturally disappear. This itself indicates that one should not be separated from that great practice. Then, in which gate does the essence of uncontaminated wisdom appear, and on which object should one rely to practice? This itself says: "From the corner of the eye itself, the expanse arises." The object is: "The eye examines the three realms of space." Moreover, it should be understood from the nature of space. "From the great ocean of immeasurable depth, look at the top of the unfailing victory banner." The nature of the meaning manifests directly: "The unborn manifest Buddha sees the appearance of objectless purity." From the three, it says that having practiced in this way, the appearance of increasing experience is: "The body of awareness appears as the body with a string of pearls." This is how it is shown. When such appearances naturally increase and awareness reaches its peak, it is: "The object of focus is completely pure." Not going beyond that, the nature of reality cannot be accomplished. This is how it is shown. Then, the natural liberation in the appearance of the exhaustion of reality is: "The nature of characteristics is beyond expression, and the distinctions of mind are also beyond expression." Having thus reached the end, gaining freedom in the unborn and gaining freedom in entering is: "Therefore, he creates great emanations in the ten directions." Thus, if the meaning of the heart essence is combined with the text, then this is also the instruction that the fortunate ones who practice it should look at. That is, those who are fortunate diligently and repeatedly look at the meaning of the heart essence, and the lineage with faith is suitable as a vessel for the Great Perfection of intrinsic nature, and in connection with this, it is called a son, which arises from the mind. Therefore, one must abandon external and internal activities and practice. External activities should be separated from work and agriculture, and internal activities should be separated from speech. Secrets should be separated from holding the mind, etc. Abandoning enjoyment and relying on solitary places is: The great city is a place for people.